Phenomenon Inspiring Quotes

Friends are a strange, volatile, contradictory, yet sticky phenomenon. They are made, crafted, shaped, molded, created by focused effort and intent. And yet, true friendship, once recognized, in its essence is effortless. Best friends are formed by time. Everyone is someone's friend, even when they think they are all alone. If the friendship is not working, your heart will know. It's when you start being less than perfectly honest and perfectly earnest in your dealings. And it's when the things you do together no longer feel right. However, sometimes it takes more effort to make it work after all. Stick around long enough to become someone's best friend.

If you can approach the world's complexities, both its glories and its horrors, with an attitude of humble curiosity, acknowledging that however deeply you have seen, you have only scratched the surface, you will find worlds within worlds, beauties you could not heretofore imagine, and your own mundane preoccupations will shrink to proper size, not all that important in the greater scheme of things.

The moment you become miserly you are closed to the basic phenomenon of life: expansion, sharing. The moment you start clinging to things, you have missed the target--you have missed. Because things are not the target, you, your innermost being, is the target--not a beautiful house, but a beautiful you; not much money, but a rich you; not many things, but an open being, available to millions of things.

Sometimes what seems so right turns out wrong and what seems so wrong turns out right. What do I call this phenomenon? Life.

Georgian film is a completely unique phenomenon, vivid, philosophically inspiring, very wise, childlike. There is everything that can make me cry and I ought to say that it (my crying) is not an easy thing.

There is a power that can be created out of pent-up indignation, courage, and the inspiration of a common cause, and that if enough people put their minds and bodies into that cause, they can win. It is a phenomenon recorded again and against in the history of popular movements against injustice all over the world.

Sometimes the comfort of being in a relationship lulls you into mundane complacency; you become irrelevant in each other’s lives. We call this phenomenon 'growing apart'.

Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration... Existential frustration is neither pathological or pathogenic.

I am not a human being enjoying a spiritual life, I am a spiritual being enjoying a human life.

It is of course perfectly natural to assume that everyone else is having a far more exciting time than you. Human beings, for instance, have a phrase that describes this phenomenon, ‘The other man’s grass is always greener.’ The Shaltanac race of Broopkidren 13 had a similar phrase, but since their planet is somewhat eccentric, botanically speaking, the best they could manage was, ‘The other Shaltanac's joopleberry shrub is always a more mauvy shade of pinky-russet.’ And so the expression soon fell into disuse, and the Shaltanacs had little option but to become terribly happy and contented with their lot, much to the surprise of everyone else in the Galaxy who had not realized that the best way not to be unhappy is not to have a word for it.

For a long while I have believed – this is perhaps my version of Sir Darius Xerxes Cama’s belief in a fourth function of outsideness – that in every generation there are a few souls, call them lucky or cursed, who are simply born not belonging, who come into the world semi-detached, if you like, without strong affiliation to family or location or nation or race; that there may even be millions, billions of such souls, as many non-belongers as belongers, perhaps; that, in sum, the phenomenon may be as “natural” a manifestation of human nature as its opposite, but one that has been mostly frustrated, throughout human history, by lack of opportunity. And not only by that: for those who value stability, who fear transience, uncertainly, change, have erected a powerful system of stigmas and taboos against rootlessness, that disruptive, anti-social force, so that we mostly conform, we pretend to be motivated by loyalties and solidarities we do not really feel, we hide our secret identities beneath the false skins of those identities which bear the belongers’ seal of approval. But the truth leaks out in our dreams; alone in our beds (because we are all alone at night, even if we do not sleep by ourselves), we soar, we fly, we flee. And in the waking dreams our societies permit, in our myths, our arts, our songs, we celebrate the non-belongers, the different ones, the outlaws, the freaks. What we forbid ourselves we pay good money to watch, in a playhouse or a movie theater, or to read about between the secret covers of a book. Our libraries, our palaces of entertainment tell the truth. The tramp, the assassin, the rebel, the thief, the mutant, the outcast, the delinquent, the devil, the sinner, the traveler, the gangster, the runner, the mask: if we did not recognize in them our least-fulfilled needs, we would not invent them over and over again, in every place, in every language, in every time.

Do I believe in an old man in the clouds with a white beard judging us mortals with a moral code from one to ten? Good Lord no, my sweet Elly, I do not! I would have been cast out from this life years ago with my tatty history. Do I believe in a mystery; the unexplained phenomenon that is life itself? The greater something that illuminates inconsequence in our lives; that gives us something to strive for as well as the humility to brush ourselves down and start all over again? Then yes, I do. It is the source of art, of beauty, of love, and proffers the ultimate goodness to mankind. That to me is God. That to me is life. That is what I believe in.

Any thing or behavior too complex to understand becomes a phenomenon that could be termed spiritual or magical.

The greatest book is one written by your pen, but not exactly from your mind.

Life is a transient phenomenon but not a permanent destination.

Life is a transient phenomenon with eternal reflection.

A phenomenon noticeable throughout history regardless of place or period is the pursuit by governments of policies contrary to their own interests. Mankind, it seems, makes a poorer performance of government than of almost any other human activity. In this sphere, wisdom, which may be defined as the exercise of judgment acting on experience, common sense and available information, is less operative and more frustrated than it should be. Why do holders of high office so often act contrary to the way reason points and enlightened self-interest suggests? Why does intelligent mental process seem so often not to function?

Happily ever after isn't a finish line. It isn't a paradise, and it isn't a phenomenon that makes all your dreams come true. Happily ever after is about finding happiness within yourself and holding on to it through any storm that comes your way.

Imagination is a pleasant phenomenon.

you are a natural phenomenon— not a natural disaster.

Come into my world. I will show you the phenomenon that Stendhal experienced. I will help you feel the cascading arpeggios of Wagner's overture. I will dance to Doga’s waltzes with you. A day spent without appreciating the beauty surrounding us is a waste. Let me appreciate you

As a phenomenon, life has a beginning and ending, but life itself doesn’t. So, which one is truly me - a phenomenon that lasts only between birth and death, or life itself that underlies all phenomena?

philosophers have noted that people who habitually deceive finally fall for their own deceptions. This is the well-known phenomenon that confidence artists appeal to the willingness of their victims to deceive both themselves and others in one and the same act: The victims are encouraged to deceive themselves into thinking that they deceive only others while ignoring their own greed and the immorality of the way they choose to satisfy it. To this Russell added that the same holds true for all self -deception:

I am looking at him, I am witnessing a unique physiological phenomenon: John Shade perceiving and transforming the world, taking it in and taking it apart, re-combining its elements in the very process of storing them up so as to produce at some unspecified date an organic miracle, a fusion of image and music, a line of verse.

Nature is a beautiful, breathtaking phenomenon that shows us all facets of life, and what life can be... peaceful, beautiful, turbulent, surprising, exhilarating, painful etc.

I’ve seen firsthand how the bad leads to a generous abundance of good.

Life is a natural phenomenon – and by mystifying it, one only disgraces its natural beauty.

In this world No phenomenon is strange.It surprises us because of our lack of knowledge about it." - Jahanshah Safari

No one used the phrase "force of nature" in a positive way. It's meant for floods, and volcanoes, and hurricanes. I'm a woman, not a geographical phenomenon.

If only one generation takes action in raising their children as humans, rather than raising boys and girls, the future human civilization shall get rid of the sinister phenomenon of misogyny sooner than you can imagine.

Creationist ‘logic’ is always the same. Some natural phenomenon is too statistically improbable, too complex, too beautiful, too awe-inspiring to have come into existence by chance. Design is the only alternative to chance that the authors can imagine.

Our true reality is not a limited phenomenon, existing only between birth and death. It is eternal life that exists alone, self-existent and self-sufficient, the essence of all that is, was, and ever will be throughout the universe. That is what you really are.

Creationist ‘logic’ is always the same. Some natural phenomenon is too statistically improbable, too complex, too beautiful, too awe-inspiring to have come into existence by chance. Design is the only alternative to chance that the authors can imagine. Therefore a designer must have done it.

We use the effect of centrifugal forces on matter to offer insight into the rotation rate of extreme cosmic objects. Consider pulsars. With some rotating at upward of a thousand revolutions per second, we know that they cannot be made of household ingredients, or they would spin themselves apart. In fact, if a pulsar rotated any faster, say 4,500 revolutions per second, its equator would be moving at the speed of light, which tells you that this material is unlike any other. To picture a pulsar, imagine the mass of the Sun packed into a ball the size of Manhattan. If that’s hard to do, then maybe it’s easier if you imagine stuffing about a hundred million elephants into a Chapstick casing. To reach this density, you must compress all the empty space that atoms enjoy around their nucleus and among their orbiting electrons. Doing so will crush nearly all (negatively charged) electrons into (positively charged) protons, creating a ball of (neutrally charged) neutrons with a crazy-high surface gravity. Under such conditions, a neutron star’s mountain range needn’t be any taller than the thickness of a sheet of paper for you to exert more energy climbing it than a rock climber on Earth would exert ascending a three-thousand-mile-high cliff. In short, where gravity is high, the high places tend to fall, filling in the low places—a phenomenon that sounds almost biblical, in preparing the way for the Lord: “Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain” (Isaiah 40:4). That’s a recipe for a sphere if there ever was one. For all these reasons, we expect pulsars to be the most perfectly shaped spheres in the universe.

In confronting the theoretical falsity and absurdity of that [Social Democrat] doctrine with the reality of the phenomenon, I gradually acquired a clear picture of its aims... At such times, I was overcome by dark forebodings and fear of something evil. I saw before me a teaching inspired by egoism and hatred, mathematically calculated to win a victory-but the triumph of which would be a mortal blow to humanity.

There is a curious phenomenon in Western intellectual life, namely that of being right at the wrong time. To be right at the wrong time is far, far worse than having been wrong for decades on end. In the estimation of many intellectuals, to be right at the wrong time is the worst possible social faux pas; like telling an off-colour joke at the throning of a bishop. In short, it is in unforgivable bad taste. There was never a good time, for example, to be anti-communist. Those who early warned of the dangers of bolshevism were regarded as lacking in compassion for the suffering of the masses under tsarism, as well as lacking the necessary imagination to “build” a better world. Then came the phase of denial of the crimes of communism, when to base one’s anti-communism on such phenomena as organised famine and the murder of millions was regarded as the malicious acceptance of ideologically-inspired lies and calumnies. When finally the catastrophic failure of communism could no longer be disguised, and all the supposed lies were acknowledged to have been true, to be anti-communist became tasteless in a different way: it was harping on pointlessly about what everyone had always known to be the case. The only good anti-communist was a mute anti-communist.

Yet the hunger to treat patients still drove Farber. And sitting in his basement laboratory in the summer of 1947, Farber had a single inspired idea: he chose, among all cancers, to focus his attention on one of its oddest and most hopeless variants—childhood leukemia. To understand cancer as a whole, he reasoned, you needed to start at the bottom of its complexity, in its basement. And despite its many idiosyncrasies, leukemia possessed a singularly attractive feature: it could be measured. Science begins with counting. To understand a phenomenon, a scientist must first describe it; to describe it objectively, he must first measure it. If cancer medicine was to be transformed into a rigorous science, then cancer would need to be counted somehow—measured in some reliable, reproducible way. In this, leukemia was different from nearly every other type of cancer. In a world before CT scans and MRIs, quantifying the change in size of an internal solid tumor in the lung or the breast was virtually impossible without surgery: you could not measure what you could not see. But leukemia, floating freely in the blood, could be measured as easily as blood cells—by drawing a sample of blood or bone marrow and looking at it under a microscope. If leukemia could be counted, Farber reasoned, then any intervention—a chemical sent circulating through the blood, say—could be evaluated for its potency in living patients. He could watch cells grow or die in the blood and use that to measure the success or failure of a drug. He could perform an “experiment” on cancer.

There were also many cases of feedback between physics and mathematics, where a physical phenomenon inspired a mathematical model that later proved to be the explanation of an entirely different physical phenomenon. An excellent example is provided by the phenomenon known as Brownian motion. In 1827, British botanist Robert Brown (1773-1858) observed that wen pollen particles are suspended in water, they get into a state of agitated motion. This effect was explained by Einstein in 1905 as resulting from the collisions that the colloidal particles experience with the molecules of the surrounding fluid. Each single collision has a negligible effect, because the pollen grains are millions of times more massive than the water molecules, but the persistent bombardment has a cumulative effect. Amazingly, the same model was found to apply to the motions of stars in star clusters. There the Brownian motion is produced by the cumulative effect of many stars passing by any given star, with each passage altering the motion (through gravitational interaction) by a tiny amount.

He believed that touching the limits of human experience was something he shared with the Prophet Muhammad, who was also reputedly epileptic. Dostoevsky’s Prince Myshkin notes that Muhammad’s ecstasy took the form of a mythical white creature who whisked the prophet away “to survey all the dwellings of Allah” in the split second it took a jug of water to spill to the ground. That experience, Prince Myshkin says, is how he first grasped the biblical verse “time shall be no more.” Dostoevsky was describing an “ecstatic aura,” a phenomenon that researchers now realize affects some people with temporal lobe epilepsy.

Idealism, particularly idealism of a cultural or artistic kind, has become such a rare phenomenon in the contemporary world that it may often be hard for us to feel our way into the spiritual background of much of the art, music, and literature that burst upon an unsuspecting European public in the last years of the 19th century and the early years of the 20th. It has become fashionable to suppose that what we have come to term variously “modern art”, “modern music”, or simply “modernism” took its origins in some collective artistic rejection of the styles and norms of the past, and in an adoption of a sceptical and anti-idealistic world view. While it is true that the “iconoclastic” movements of expressionism, futurism, dada, and early surrealism relied for much of their public impact on shock-tactics and a philosophy of ‘making it new’, a close study of their artistic programmes shows that their primary concern was less the destruction of the past than the reinterpretation of both past and present in terms of a visionary future, a hoped-for world in which the artist, like some divinely inspired child, would endow mankind with a new innocence, exorcising from it the demons of war, revolution, technology, and social organisation. Such a transformed humanity would be a worthy successor to the mankind of previous ages

Launching more drone strikes than Bush ever did and compiling a secret “kill list,” President Obama’s administration took the view that al-Qaeda was like an organized crime gang—disrupt the hierarchy, destroy the gang. Theirs was a concerted and dogmatic attempt at pretending that al-Qaeda was nothing but a fringe criminal group, and not a concrete realization of an ideological phenomenon with grassroots sympathy. They took this view in part because of how successful Islamist “fellow-traveler” lobbies had been in influencing Obama’s campaign after the mistakes of the Bush years. For Islamists and their allies, the problem was “al-Qaeda inspired extremism,” and not the extremism that had inspired al-Qaeda.

Trump doesn’t happen in a country where things are going well. People give in to their baser instincts when they lose faith in the future. The pessimism and anger necessary for this situation has been building for a generation, and not all on one side. A significant number of Trump voters voted for Obama eight years ago. A lot of those were in rust-belt states that proved critical to his election. What happened there? Trump also polled 2–1 among veterans, despite his own horrific record of deferments and his insulting of every vet from John McCain to Humayun Khan. Was it possible that his rhetoric about ending “our current policy of regime change” resonated with recently returned vets? The data said yes. It may not have been decisive, but it likely was one of many factors. It was also common sense, because this was one of his main themes on the campaign trail—Trump clearly smelled those veteran votes. The Trump phenomenon was also about a political and media taboo: class. When the liberal arts grads who mostly populate the media think about class, we tend to think in terms of the heroic worker, or whatever Marx-inspired cliché they taught us in college. Because of this, most pundits scoff at class, because when they look at Trump crowds, they don’t see Norma Rae or Matewan. Instead, they see Married with Children, a bunch of tacky mall-goers who gobble up crap movies and, incidentally, hate the noble political press. Our take on Trump voters was closer to Orwell than Marx: “In reality very little was known about the proles. It was not necessary to know much.” Beyond the utility that calling everything racism had for both party establishments, it was good for that other sector, the news media.

Nevertheless, in too many churches today dramatic predictions about individuals’ unique personal concerns are presented as God-inspired “prophecies” by clergy who have never spoken out against social injustice, never uttered a word of political critique, yet still call themselves prophets. Some even charge fees or request financial “love-offerings” for their “prophetic” services. Despite their claims to prophetic powers, these men and women must be considered false prophets. Yet this is not a new phenomenon; there have been false prophets throughout history, and there are many today. How can a false prophet be identified? There are two telltale criteria: (1) they are silent about issues of social justice, and (2) they function as uncritical supporters of rulers and politicians, rather than as their moral conscience and dedicated arbiters of biblical justice.

Vul and Pashler drew inspiration from the well-known phenomenon known as the wisdom-of-crowds effect: averaging the independent judgments of different people generally improves accuracy. In 1907, Francis Galton, a cousin of Darwin and a famous polymath, asked 787 villagers at a country fair to estimate the weight of a prize ox. None of the villagers guessed the actual weight of the ox, which was 1,198 pounds, but the mean of their guesses was 1,200, just 2 pounds off, and the median (1,207) was also very close. The villagers were a “wise crowd” in the sense that although their individual estimates were quite noisy, they were unbiased. Galton’s demonstration surprised him: he had little respect for the judgment of ordinary people, and despite himself, he urged that his results were “more creditable to the trustworthiness of a democratic judgment than might have been expected.

I would like to see us grow in developing a deep understanding of the need for healing as an abolitionist practice. Many of us come to this work with our own wounds--whether from childhood trauma, racism, homophobia, or the violence of police and prisons. In fact, many of us draw energy and inspiration from these wounds and the anger they create. But we are also drained by these traumas. Or find ourselves neglecting our bodies and spirits in the same ways that we may have been neglected in the past. As a result, our movement can be very 'head' oriented--talking, planning, thinking, writing--and not body and emotion oriented. This work doesn't have to be individualistic or separate from movement work; we can include it all in our movement spaces and make it a collective activity, just like the community recovery movement. But a movement against a violent and violating phenomenon like the PIC cannot hope to be successful if we don't directly address and heal the effects of that violence.

I’m really enjoying my solitude after feeling trapped by my family, friends and boyfriend. Just then I feel like making a resolution. A new year began six months ago but I feel like the time for change is now. No more whining about my pathetic life. I am going to change my life this very minute. Feeling as empowered as I felt when I read The Secret, I turn to reenter the hall. I know what I’ll do! Instead of listing all the things I’m going to do from this moment on, I’m going to list all the things I’m never going to do! I’ve always been unconventional (too unconventional if you ask my parents but I’ll save that account for later). I mentally begin to make my list of nevers. -I am never going to marry for money like Natasha just did. -I am never going to doubt my abilities again. -I am never going to… as I try to decide exactly what to resolve I spot an older lady wearing a bright red velvet churidar kurta. Yuck! I immediately know what my next resolution will be; I will never wear velvet. Even if it does become the most fashionable fabric ever (a highly unlikely phenomenon) I am quite enjoying my resolution making and am deciding what to resolve next when I notice Az and Raghav holding hands and smiling at each other. In that moment I know what my biggest resolve should be. -I will never have feelings for my best friend’s boyfriend. Or for any friend’s boyfriend, for that matter. That’s four resolutions down. Six more to go? Why not? It is 2012, after all. If the world really does end this year, at least I’ll go down knowing I completed ten resolutions. I don’t need to look too far to find my next resolution. Standing a few centimetres away, looking extremely uncomfortable as Rags and Az get more oblivious of his existence, is Deepak. -I will never stay in a relationship with someone I don’t love, I vow. Looking for inspiration for my next five resolutions, I try to observe everyone in the room. What catches my eye next is my cousin Mishka giggling uncontrollably while failing miserably at walking in a straight line. Why do people get completely trashed in public? It’s just so embarrassing and totally not worth it when you’re nursing a hangover the next day. I recoil as memories of a not so long ago night come rushing back to me. I still don’t know exactly what happened that night but the fragments that I do remember go something like this; dropping my Blackberry in the loo, picking it up and wiping it with my new Mango dress, falling flat on my face in the middle of the club twice, breaking my Nine West heels, kissing an ugly stranger (Az insists he was a drug dealer but I think she just says that to freak me out) at the bar and throwing up on the Bandra-Worli sea link from Az’s car. -I will never put myself in an embarrassing situation like that again. Ever. I usually vow to never drink so much when I’m lying in bed with a hangover the next day (just like 99% of the world) but this time I’m going to stick to my resolution. What should my next resolution be?

Myth is also where the differences lie. Where Crusoe articulates a ‘foundation myth’ that shows Western Man asserting his autonomy and dominance as if from scratch, the Journal charts his encounter with a phenomenon he cannot understand or control. Crusoe celebrates the resourcefulness needed to create a world from new; the Journal, the endurance to watch it fall apart. For that reason it is arguably this book that among all Defoe’s works speaks most eloquently to early twenty-first-century readers attuned to imaginary landscapes of nuclear and environmental devastation, to grim fantasies of alien invasion, to the panic and policies that accompany epidemic disease... Turning an eye on the commercial and spiritual centre of empire rather than an island outpost, it dares to envisage London consumed not just by disease but violent self-interest that tears at the social fabric. It is that very modern phenomenon, an illness narrative, but one in which the patient is a whole city. Works inspired by it—Mary Shelley’s The Last Man, Albert Camus’s La Peste—do not so much dismantle its ideology as try to render afresh the uniquely disturbing impact. (David Roberts)

Louis de Broglie, who carried the title of prince by virtue of being related to the deposed French royal family, studied history in hopes of being a civil servant. But after college, he became fascinated by physics. His doctoral dissertation in 1924 helped transform the field. If a wave can behave like a particle, he asked, shouldn’t a particle also behave like a wave? In other words, Einstein had said that light should be regarded not only as a wave but also as a particle. Likewise, according to de Broglie, a particle such as an electron could also be regarded as a wave. “I had a sudden inspiration,” de Broglie later recalled. “Einstein’s wave-particle dualism was an absolutely general phenomenon extending to all of physical nature, and that being the case the motion of all particles—photons, electrons, protons or any other—must be associated with the propagation of a wave.”46 Using Einstein’s law of the photoelectric affect, de Broglie showed that the wavelength associated with an electron (or any particle) would be related to Planck’s constant divided by the particle’s momentum. It turns out to be an incredibly tiny wavelength, which means that it’s usually relevant only to particles in the subatomic realm, not to such things as pebbles or planets or baseballs.

This is why people are so disappointed with the present. We talk so much about how wonderful tomorrow's going to be that even if it's great, it can't help but be a letdown. Tomorrow is like a summer blockbuster for which the studio starts showing trailers the previous November. By the time it comes to your complex, you feel like you've already seen it. All the best lines and biggest explosions. The most provocative coming-out-of-the-water bikini shot. You will already have seen the making-of-the-feature and heard the actors on the press junket talking about what a privilege it was to work with so-and-so and how they all did their own stunts. So because you feel like you've already seen it, by the time it comes, you have no desire to fork over $15 and actually sit through it in a theater. What's happened is that you've already experienced something which hasn't happened yet. In fact, when you think of it, the only reason to go to the movies isn't to see the feature but to get a taste of the future, to see the trailer for the NEXT big blockbuster and to experience THAT before it happens. And this phenomenon isn't limited to the movies, it is the we live today. And it is why I encourage you to ignore the hype of what's to come, and to get some popcorn and gummy bears during the previews, and to thoroughly enjoy the feature. In real time. Not in the black hole of expectation.

The other strikingly modern feature of the type of poet which Euripides now introduced into the history of literature is his apparently voluntary refusal to take any part whatever in public life. Euripides was not a soldier as Aeschylus was, nor a priestly dignitary as Sophocles was, but, on the other hand, he is the very first poet who is reported to have possessed a library, and he appears to be also the first poet to lead the life of a scholar in complete retirement from the world. If the bust of him, with its tousled hair, its tired eyes and the embittered lines round the mouth, is a true portrait, and if we are right in seeing in it a discrepancy between body and spirit, and the expression of a restless and dissatisfied life, then we may say that Euripides was the first unhappy poet, the first whose poetry brought him suffering. The notion of genius in the modern sense is not merely completely strange to the ancient world; its poets and artists have nothing of the genius about them. The rational and craftsmanlike elements in art are far more important for them than the irrational and intuitive. Plato’s doctrine of enthusiasm emphasized, indeed, that poets owed their work to divine inspiration and not to mere technical ability, but this idea by no means leads to the exaltation of the poet; it only increases the gulf between him and his work, and makes of him a mere instrument of the divine purpose. It is, however, of the essence of the modern notion of genius that there is no gulf between the artist and his work, or, if such a gulf is admitted, that the genius is far greater than any of his works and can never be adequately expressed in them. So genius connotes for us a tragic loneliness and inability to make itself fully understood. But the ancient world knows nothing of this or of the other tragic feature of the modern artist—his lack of recognition by his own contemporaries and his despairing appeals to a remote posterity. There is not a trace of all this—at least before Euripides. Euripides’ lack of success was mainly due to the fact that there was nothing in classical times that could be called an educated middle class. The old aristocracy took no pleasure in his plays, owing to their different outlook on life, and the new bourgeois public could not enjoy them either, owing to its lack of education. With his philosophical radicalism, Euripides is a unique pheno menon, even among the poets of his age, for these are in general as conservative in their outlook as were those of the classical age —in spite of a naturalism of style which was derived from the urban and commercial society they lived in, and which had reached a point at which it was really incompatible with political conservatism. As politicians and partisans these poets hold to their conservative doctrines, but as artists they are swept along in the progressive stream of their times. This inner contradiction in their work is a completely new phenomenon in the social history of art.

Nostromo is the most anxiously meditated of the longer novels which belong to the period following upon the publication of the Typhoon volume of short stories. I don’t mean to say that I became then conscious of any impending change in my mentality and in my attitude towards the tasks of my writing life. And perhaps there was never any change, except in that mysterious, extraneous thing which has nothing to do with the theories of art; a subtle change in the nature of the inspiration; a phenomenon for which I can not in any way be held responsible. What, however, did cause me some concern was that after finishing the last story of the Typhoon volume it seemed somehow that there was nothing more in the world to write about. This so strangely negative but disturbing mood lasted some little time; and then, as with many of my longer stories, the first hint for Nostromo came to me in the shape of a vagrant anecdote completely destitute of valuable details. As a matter of fact in 1875 or ’6, when very young, in the West Indies or rather in the Gulf of Mexico, for my contacts with land were short, few, and fleeting, I heard the story of some man who was supposed to have stolen single-handed a whole lighter-full of silver, somewhere on the Tierra Firme seaboard during the troubles of a revolution. On the face of it this was something of a feat. But I heard no details, and having no particular interest in crime qua crime I was not likely to keep that one in my mind. And I forgot it till twenty-six or seven years afterwards I came upon the very thing in a shabby volume picked up outside a second-hand book-shop. It was the life story of an American seaman written by himself with the assistance of a journalist. In the course of his wanderings that American sailor worked for some months on board a schooner, the master and owner of which was the thief of whom I had heard in my very young days. I have no doubt of that because there could hardly have been two exploits of that peculiar kind in the same part of the world and both connected with a South American revolution.

There are two fundamentally different ways for the strong to bend down to the weak, for the rich to help the poor, for the more perfect life to help the “less perfect.” This action can be motivated by a powerful feeling of security, strength, and inner salvation, of the invincible fullness of one’s own life and existence. All this unites into the clear awareness that one is rich enough to share one’s being and possessions. Love, sacrifice, help, the descent to the small and the weak, here spring from a spontaneous overflow of force, accompanied by bliss and deep inner calm. Compared to this natural readiness for love and sacrifice, all specific “egoism,” the concern for oneself and one’s interest, and even the instinct of “self-preservation” are signs of a blocked and weakened life. Life is essentially expansion, development, growth in plenitude, and not “self-preservation,” as a false doctrine has it. Development, expansion, and growth are not epiphenomena of mere preservative forces and cannot be reduced to the preservation of the “better adapted.” ... There is a form of sacrifice which is a free renunciation of one’s own vital abundance, a beautiful and natural overflow of one’s forces. Every living being has a natural instinct of sympathy for other living beings, which increases with their proximity and similarity to himself. Thus we sacrifice ourselves for beings with whom we feel united and solidary, in contrast to everything “dead.” This sacrificial impulse is by no means a later acquisition of life, derived from originally egoistic urges. It is an original component of life and precedes all those particular “aims” and “goals” which calculation, intelligence, and reflection impose upon it later. We have an urge to sacrifice before we ever know why, for what, and for whom! Jesus’ view of nature and life, which sometimes shines through his speeches and parables in fragments and hidden allusions, shows quite clearly that he understood this fact. When he tells us not to worry about eating and drinking, it is not because he is indifferent to life and its preservation, but because he sees also a vital weakness in all “worrying” about the next day, in all concentration on one’s own physical well-being. ... all voluntary concentration on one’s own bodily wellbeing, all worry and anxiety, hampers rather than furthers the creative force which instinctively and beneficently governs all life. ... This kind of indifference to the external means of life (food, clothing, etc.) is not a sign of indifference to life and its value, but rather of a profound and secret confidence in life’s own vigor and of an inner security from the mechanical accidents which may befall it. A gay, light, bold, knightly indifference to external circumstances, drawn from the depth of life itself—that is the feeling which inspires these words! Egoism and fear of death are signs of a declining, sick, and broken life. ... This attitude is completely different from that of recent modern realism in art and literature, the exposure of social misery, the description of little people, the wallowing in the morbid—a typical ressentiment phenomenon. Those people saw something bug-like in everything that lives, whereas Francis sees the holiness of “life” even in a bug.

Consciousness is a very simple phenomenon. Because we don’t understand it, we think it is a very complicated process.

Team sports like basketball and baseball often frustrated him when he or his teammates did not perform as expected.

There had even been an informal group – the Séance & Science Brigade – dedicated to applying ‘empirical reality to paranormal phenomenon.’ … It was the S&SB that had in effect named Area X, identifying that coast as ‘of particular interest’ and calling it ‘Active Site X’ – a name prominent on their science-inspired tarot cards.

The phenomenon of praying is beyond description.

St. John would say that the natural working of the faculties is not adequate to attain to union with God, and the beginner is drawn to spiritual exercises as much by the satisfaction as by any purely spiritual motives. For the psychologist, even while he is refraining from making any judgment about the religious object, is often painfully aware that if interior experiences are viewed as if they had nothing to do with the overall dynamics of the psyche, then their recipient runs the risk of damaging his psychic balance. If temptations must be seen only as the direct working of the devil and inspirations and revelations the direct working of the Holy Spirit, then the totality of the psyche and the flow of its energy will be misunderstood. The biggest danger to the beginner experiencing sensible fervor, or any other tangible phenomenon, is that they will equate their experience purely and simply with union with God. The very combination of genuine spiritual gifts and how these graces work through the psyche creates a sense of conviction that this, indeed, is the work of God, but this conviction is often extended to deny the human dimension as if any participation by the psyche is a denial of divine origin. The beginner, then, can become impervious to psychological and spiritual advice. The sense of consolation, the feeling of completion, the visions seen, or the voices heard, the tongue spoken, or the healings witnessed, are all identified with the exclusive direct action of God as if there were no psyche that received and conditioned these inspirations. This same attitude is then carried over into daily life and how God's action is viewed in this world. If God is so immediately present, miracles must be taking place daily. God must be intervening day-by-day, even in the minor mundane affairs of the recipients of His Spirit. This does not mean that genuine miracles do not take place, nor that genuine inspirations do not play a role in daily life, but rather, if we believe that they are conceptually distinguishable from the ordinary working of consciousness, we run the risk of identifying God's action with our own perceptions, feelings and emotions. The initial conversion state, precisely because of the degree of emotional energy it is charged with, is often clung to as if the intensity of this energy is a guarantee of its spiritual character. As beginners under the vital force of these tangible experiences we take up an attitude of inner expectancy. We look to a realm beyond the arena of the ego and assume that what transpires there is supernatural. We reach and grasp for interior messages. Thus arises a real danger of misinterpreting what we perceive. What Jung says about the inability to discern between God and the unconscious at the level of empirical experience is verified here. We run the risk of confusing the spiritual with the psychic, our own perceptions with God Himself. An even greater danger is that we will erect this kind of knowledge into a whole theology of the spiritual life, and thus judge our progress by the presence of these phenomena. “The same problem can arise in a completely different context, which could be called a pseudo-Jungian Christianity. In it the realities of the psyche which Jung described are identified with the Christian faith. Thus, at one stroke a vivid sense of experience, even mysticism, if you will, arises. The numinous experience of the unconscious becomes equivalent to the workings of the Holy Spirit. Dreams and the psychological events that take place during the process of individuation are taken for the stages of the life of prayer and the ascent of the soul to God by faith. But this mysticism is no more to be identified with St. John's than the previous one of visions and revelations.

To find out, he hooked up a group of people—some highly creative and others less so—to EEG machines, then gave them a series of tests that measure creative thinking. The results were surprising: the more creatively inclined subjects showed lower cortical arousal while taking the test than did the noncreative subjects. The heightened concentration of cortical arousal is helpful when balancing your checkbook or evading a tiger, concluded Martindale, but not when trying to compose an opera or write a novel or come up with the Next Big Internet Thing. For that, we need to enter a state that Martindale called defocused, or diffused, attention. Someone in this state of mind is not scattered, at least not as we normally think of the word. Like Buddhists, they have mastered the art of “detached attachment.” They are both focused and unfocused at the same time. But why, Martindale wondered, are some people able to benefit from this diffused attention while others are not? Creative people are no more capable of controlling their cortical arousal levels than noncreative people. Creative achievements, he concluded, are based not on self-control “but rather on unintentional inspiration.” Unintentional inspiration? What can that mean? Martindale, who passed away in 2008, never said, but I can’t help but wonder if this phenomenon explains why creative people are often restless. By changing locations, they are unconsciously attempting to lower their levels of cortical arousal, defocus their attention.

Enchantment arises on the threshold between human activity and nature's presence. It is always a liminal phenomenon, a momentary relationship, made of the right arrangement on stars and planets and elaborate with art by human consciousness.

I choose to make every day a women’s day. Where I respect, honor, cherish, admire, love, protect, appreciate, support, listen to, and believe every woman. To all women of all shapes and heights. To all women of all skin colors and races. Know you are beautiful In your own way. Wear your crown of pride, for it always takes a lot to be who you are. A phenomenon woman.

Friends are a strange, volatile, contradictory, yet sticky phenomenon. They are made, crafted, shaped, molded, created by focused effort and intent. And yet, true friendship, once recognized, in its essence is effortless. Best friends are formed by time. Everyone is someone's friend, even when they think they are all alone. If the friendship is not working, your heart will know. It's when you start being less than perfectly honest and perfectly earnest in your dealings. And it's when the things you do together no longer feel right. However, sometimes it takes more effort to make it work after all. Stick around long enough to become someone's best friend.

And then there are fiction writers. Historians of psychic phenomena are fortunate to have a particularly rich record of precognitive experiences in the lives of writers. This is partly a natural file-drawer effect: Reports of anomalous experiences in the lives of athletes and soldiers, for example, would be relatively rare simply because sports and combat do not leave as rich a paper trail as writing. But additionally, because writing is (for some writers at least) precisely an enjoyable flow activity that engages an individual’s intuitive and creative juices, the very act of recording ideas and inspirations may induce an “altered state” conducive to channeling information from a writer’s future.39 It is like attaching a printer directly to the phenomenon of interest. In memoirs and interviews, writers often describe their creative frenzies as a kind of trance in which ideas come unbidden; some report feeling that the thoughts of some other entity or higher self are being transcribed or channeled. In the last part of this book, we will examine two writer-precogs, Morgan Robertson and Philip K. Dick, who both described feeling possessed by a feminine muse when they wrote. Is “inspiration”—which originally meant possession by a divine spirit—simply a psychologically neutral term for drawing precognitively or presentimentally on a writer’s own future?

The purpose of all sacred is to enhance the meaning in our lives. Jung also considers belief as an ontological phenomenon. This phenomenon symbolically participates in people’s world of meaning. When we say that a person is believing, we mean that s/he is awakening the dormant symbols, in other words, possibilities of ideas. The fact that one does not believe means that those symbols lose their vitality for that person and gaps in meanings occur in the mind of the contemporary human.

When you saw him you would think: this kid can't play ball...He's too fragile, too small. But immediately you'd realize that he was born different, that he was a phenomenon and that he was going to be impressive. -Adrian Coria on his first impression of twelve-year-old Lionel Messi, soccer phenom

What are we to make of [Enrique] Tarrio — and, more broadly, of Latino voters inspired by Trump? And what are we to make of unmistakably White mob violence that also includes non-White participants? I call this phenomenon multiracial whiteness — the promise that they, too, can lay claim to the politics of aggression, exclusion and domination. (1/15/2021 in Washington Post)

The development of quantum mechanics in the late 1920s expanded the classical notion of fields in a way that would have shocked Newtonian physicists. Quantum fields do not exist physically in space-time like the classically inferred gravitational and electromagnetic fields. Instead, quantum fields specify only probabilities for strange, ghostlike particles as they manifest in space-time. Although quantum fields are mathematically similar to classical fields, they are more difficult to understand because, unlike classical fields, they exist outside the usual boundaries of space-time. This gives the quantum field a peculiar nonlocal character, meaning the field is not located in a given region of space and time. With a nonlocal phenomenon, what happens in region A instantaneously influences what occurs in region B, and vice versa, without any energy being exchanged between the two regions. Such a phenomenon would be impossible according to classical physics, and yet nonlocality has been dramatically and convincingly revealed in modern physics experiments. In fact, those experiments are independent of the present formulation of quantum mechanics, which means that any future theory of nature must also embody the principle of nonlocality. We’ll return to nonlocality again in chapter 16. Consciousness Fields Just as the individual is not alone in the group, nor any one in society alone among the others, so man is not alone in the universe. —Claude Levi-Strauss The idea that consciousness may be fieldlike is not new.2 William James wrote about this idea in 1898, and more recently the British biologist Rupert Sheldrake proposed a similar idea with his concept of morphogenetic fields.3 The conceptual roots of field consciousness can be traced back to Eastern philosophy, especially the Upanishads, the mystical scriptures of Hinduism, which express the idea of a single underlying reality embodied in “Brahman,” the absolute Self. The idea of field consciousness suggests a continuum of nonlocal intelligence, permeating space and time. This is in contrast with the neuroscience-inspired, Newtonian view of a perceptive tissue locked inside the skull.

buy-back', when he gives out free drinks every second or third round to an appreciative customer. If you're drinking single malt all night long, and only paying for half of them, that's a significant saving. An extra ten-or twenty-dollar tip to the generous barkeep is still a bargain. This kind of freewheeling with the house liquor is also personally good for the bartender; it inspires that most valued phenomenon in a regular bar crowd: a 'following', folks who will actually follow you wherever you work.

To fall, is not an independent phenomenon in itself, but a natural “side-result” of walking, and cannot be separated from moving. So, the problem is not falling, but rather not walking due to fear of falling. If you fall on your way to Heaven, don't be afraid; just get back up and say: never again! And continue forward.

Success is not an overnight phenomenon; it's the result of consistent effort over time.

There is a phenomenon that producers at Pixar call “the beautifully shaded penny.” It refers to the fact that artists who work on our films care so much about every detail that they will sometimes spend days or weeks crafting what Katherine Sarafian, a Pixar producer, calls “the equivalent of a penny on a nightstand that you’ll never see.

A phenomenal woman is never limited by a phenomenon. She goes out there and stays the course until she prospers.

so long as the wondrous art of Writing, or of Ready-writing which we call Printing, subsists, he may be expected to continue, as one of the main forms of Heroism for all future ages. He is, in various respects, a very singular phenomenon. He is new, I say; he has hardly lasted above a century in the world yet. Never, till about a hundred years ago, was there seen any figure of a Great Soul living apart in that anomalous manner; endeavoring to speak forth the inspiration that was in him by Printed Books, and find place and subsistence by what the world would please to give him for doing that.

Myths and stories such as these help us not only to understand life as it is, or was, but to dream life as it ought to be. We perceive, explain, and make sense of the world through stories. They are the stars we navigate by, and that’s why storytelling is a universal human phenomenon, a vital aspect of communal life across all cultures and throughout the entirety of our known history. Stories teach us everything we know, and their lessons are deep and rich. Stories can reveal to us longings that we never knew we had, fire us up with new ideas and insights, and inspire us to grow and change. The characters in stories are great teachers too: they are role models for our development, helping us to reimagine ourselves. Helping us to unravel who we are and to work out who we want to become.

When destiny leads one to the frontier of his being, it makes him personally conscious that he stands before the decision either to fall back upon that which he already is or else to transcend himself. Every person is at that point led to the frontier of his being. He perceives the Other over beyond himself, and it appears to him as a possibility and awakens in him the anxiety of the potential. He sees in the mirror of the other his own limitedness, and he recoils; for at the same time this limitedness was his security, and now it is threatened. The anxiety of the potential draws him back into his bounded reality and its momentary calm. But the situation into which he will return is no longer the same. His experience of the potential and his failure toward it leaves a thorn behind, which cannot be eliminated, which can only be driven out of the consciousness by suppression. And where that occurs, there arises that spiritual phenomenon which we call fanaticism. The original meaning of the word is "divinely inspired" - that is, born out of a distraught spiritual structure and thereby destructively fulfilled. That can appear in smaller, greater or enormous measure, in persons and in groups.

Once upon a time there was a phenomenon that fueled local gossip continuously: During the long winter nights a strange and unidentified troop could be heard passing outside, over the land or through the air. Anyone caught by surprise in the open fields or depths of the woods saw a bizarre procession of foot soldiers and knights, some covered in blood and others carrying their heads beneath their arms. . . . This was the Wild or Infernal Hunt, the host of the damned, a theme that still inspires poets, writers, and painters.

Every single phenomenon in the world, has a physical explanation underneath it. Finding the explanation depends on how far you are willing to go.

Distance is an outer phenomenon. In the inner world, everything is connected with love.

All things work for good for those who love God..." Romans 8:28

The phenomenon I’m describing, rooted so firmly in that primal human drive for self-preservation, probably doesn’t sound surprising: We all know that people bring their best selves to interactions with their bosses and save their lesser moments for their peers, spouses, or therapists. And yet, so many managers aren’t aware of it when it’s happening (perhaps because they enjoy being deferred to). It simply doesn’t occur to them that after they get promoted to a leadership position, no one is going to come out and say, “Now that you are a manager, I can no longer be as candid with you.” Instead, many new leaders assume, wrongly, that their access to information is unchanged. But that is just one example of how hidden-ness affects a manager’s ability to lead.

Though I have not lived in New York City for more than two decades, these storytellers – from the United States, Britain and Canada – have touched my heart with their openness, inspired me with their joie de vivre and deepened my appreciation for my hometown as a worldwide phenomenon. Welcome to our New York.

Life is nothing short of a phenomenon. In every sense life is mysterious and unfathomable.

Religion is a natural phenomenon of the human mind, but today, in the hands of theoretical bloodsucking religious preachers it has become a lifeless mockery. Now is the time that you take back religion from those intellectual idiots and place it where it belongs, in the temple of your inner cosmos.

Success has interesting phenomenon - The more hardships you face for it, The more glorious and inspirational it will be

As the wildly favorable word of mouth spread, however, the box office receipts began to soar. First, fans of musicals came. Then the ever-growing cadre of Julie Andrews devotees. Finally, those longing for a happy ending—anywhere—began to turn out in droves. At which point the oddest thing of all happened: all these fans of the movie returned to see it again. And then once more. And then once again—until the phenomenon eventually resulted in a record-setting first release run of over four and a half years.

Until recently, it was considered that only losers, who obviously have zero friends in the whole wide world, are forced by their wretched fate to drag themselves alone along the paths of the planet. Today, traveling solo is perceived as a more normal phenomenon, one that we recommend you practice at least once a year.

The early Wittgenstein and the logical positivists that he inspired are often thought to have their roots in the philosophical investigations of René Descartes.9 Descartes’s famous dictum “I think, therefore I am” has often been cited as emblematic of Western rationalism. This view interprets Descartes to mean “I think, that is, I can manipulate logic and symbols, therefore I am worthwhile.” But in my view, Descartes was not intending to extol the virtues of rational thought. He was troubled by what has become known as the mind-body problem, the paradox of how mind can arise from nonmind, how thoughts and feelings can arise from the ordinary matter of the brain. Pushing rational skepticism to its limits, his statement really means “I think, that is, there is an undeniable mental phenomenon, some awareness, occurring, therefore all we know for sure is that something—let’s call it I—exists.” Viewed in this way, there is less of a gap than is commonly thought between Descartes and Buddhist notions of consciousness as the primary reality. Before 2030, we will have machines proclaiming. Descartes’s dictum. And it won’t seem like a programmed response. The machines will be earnest and convincing. Should we believe them when they claim to be conscious entities with their own volition?

Faith is wonderful for when you understand it's meaning, it understands you and it takes you where you are destined to be. A rare phenomenon for we keep losing it before it extends its reach but if you have faith in the word, you don't follow it, faith follows you. I have seen it happen and I can vouch for it. #MyExperiencewith498A

Kanye West's influence extends far beyond the confines of music, resonating deeply in the realms of fashion and pop culture. His merchandise, often referred to simply as "Kanye West merch," has become a significant cultural phenomenon, reflecting his unique aesthetic and visionary approach. Kanye's venture into merchandise began with his concert tours, where limited-edition items became coveted symbols of fandom. The 2013 "Yeezus" tour marked a turning point, with merch that blended gothic motifs and bold graphics, creating a distinctive style that would define his future collections. Fans eagerly lined up for hours to grab a piece of Kanye's world, often reselling items at a premium, further cementing the status of his merch as not just apparel, but collector's items. In 2016, the "Life of Pablo" pop-up shops took this to a new level. Located in various global cities, these shops sold minimalist, streetwear-inspired pieces emblazoned with religious and personal iconography. The launch was a testament to Kanye's marketing genius and his ability to create a buzz that transcends traditional retail methods. The immediate sell-out of these items showcased his knack for blending exclusivity with mass appeal.

I approach the concept of 'illusion' with care. The fact that we experience life as distinct individuals is not something illusory to discard, but rather a phenomenon to approach with compassionate understanding. Historically, one-sided transcendentalism that dehumanizes human experience by emphasizing its illusory nature has done little to meaningfully impact worldly life on a mass scale. Indeed, the evolutionary challenge of navigating human relationships remains unchanged for millennia. Clinical psychologist John Welwood contends that, 'What is needed is a liberation spirituality that helps people recognize nondual presence as a basis for fully inhabiting their humanity.' The heart of his approach is 'learning to be present with your experience just as it is,' rather than dissecting or judging it through the lens of maya.

As a researcher deeply immersed in the field of human interaction, universal laws, and the profound impacts of education on societal behaviors, I posit that ghosting transcends mere social rudeness; it might be a manifestation of our internal psychological landscapes. Ghosting could reflect our deepest fears of abandonment, our struggles with self-worth, or even a subconscious desire for an undefined existence in relationships. My exploration into this phenomenon suggests that education in emotional intelligence and self-awareness could serve as a beacon, not only illuminating the path to heal from ghosting but also to prevent it. By understanding that our external experiences might mirror our internal states, we can foster a society where empathy and presence are not just valued but are the norm. This isn't just about changing individual behaviors; it's about transforming our collective social fabric through knowledge and empathy.

That’s all there is to the self, or the so-called ‘self’: traces of the people we rub up against (p.27) Ever since my friendship with Niki I think of the anecdote as a form of chronic illness that attaches itself to some people; that compulsion to tell everything in the shape of a story, to turn life into a formula meant to captivate, impress, upset, or inspire laughter. An anecdote is a sealed box that cannot yield anything other than more sealed boxes until every part of the conversation - sits there with their own pile of sealed boxes, mentally obstructed, tied to the mast, and with the anecdote next in line tugging at their attention. (p.46) It’s turned into one of those books you own without ever reading, a phenomenon you’ll come across in most people’s homes: an assurance for tomorrow, a future where you’ll have time to read. (p.50) A methodical approach to an irrational task offers a certain hope of success in a project that is in fact hopeless. (p.71) Trust, after all, is only a word when you can’t feel it in your body. (p.103)

The past, present, and future intertwined somehow. Entanglement. That's what Harrison had called the phenomenon. The infinite God saw all of eternity at once with no beginning and no end.

Even stranger, over the course of the eighteenth and nineteenth centuries it was political self-consciousness that European philosophers came to see as some kind of amazing historical achievement: as a phenomenon which only really became possible with the Enlightenment itself, and the subsequent American and French Revolutions. Before that, it was assumed, people blindly followed traditions, or what they assumed to be the will of God. Even when peasants or popular rebels rose up to try to overthrow oppressive regimes they couldn’t admit they were doing so, but convinced themselves they were restoring ‘ancient customs’ or acting on some kind of divine inspiration.

some abduction accounts may also regard ritual satanic abuse as another childhood trauma that might surface in a similar fashion. But here it is necessary to strike a particular note of caution. While it is an undeniable fact that some people practice black magic, and some people sexually abuse children as part of organised paedophile rings, many believe that ritual satanic abuse is a modern myth, unsubstantiated by any hard evidence, and inspired by a mixture of sexual abuse, black magic, False Memory Syndrome, and simple exaggerations and lies.

Appoint an accountability partner—someone whom you report to regarding your chosen goals and keep updated with your progress in achieving them. An accountability partner sees to it that you are on track to fulfill your commitments. This offers you the hugely effective combo of positive support and praise when you retain self-discipline, along with social pressure and the risk of disappointing someone important to you when you don’t keep your commitments. The Hawthorne effect is a phenomenon in which people change their behavior to be more pleasing and positive when they know they are being observed. You can take advantage of this tendency to improve your own self-discipline by making your behavior more observable to others, thus giving you that extra push to do what you promised you would so that you impress others or at least don’t let them down. Seek out a role model or mentor whose qualities and behaviors you can emulate. As you get to know your role model better and observe their methods more closely, you become more inspired and informed as to how you can apply their strategies in building your own habits of self-discipline.

As you change yourself, you’ll notice how—without a word—people around you shift in response. This phenomenon is fascinating and is likely to inspire you to make more changes!

John Quincy Adams delivered the official memorial in the House of Representatives. “Pronounce him one of the first men of his age,” Adams said, “and you have not yet done him justice… turn back your eyes upon the records of time; summon from the creation of the world to this day the mighty dead of every age and every clime—and where, among the race of merely mortal men, shall one be found, who, as the benefactor of his kind, shall claim to take precedence of Lafayette?”48 Adams went on. Lafayette discovered no new principles of politics or of morals. He invented nothing in science. He disclosed no new phenomenon in the laws of nature. [But] born and educated in the highest order of feudal nobility, under the most absolute monarchy of Europe, in possession of an affluent fortune, and master of himself and of all his capabilities, at the moment of attaining manhood, the principle of republican justice and of social equality took possession of his heart and mind, as if inspired from above. He devoted himself, his life, his fortune, his hereditary honors, his towering ambition, his splendid hopes, all to the cause of liberty.

Life’s blind side is a pervasive and ubiquitous phenomenon of the human condition that consists of unknowns, known unknowns, and unknown knowns that contribute to life’s mysticism and may become known as we evolve.

Everyone is now so eager to see the government "reveal" this long-awaited information that no one questions the reality of the basic facts and the political motivations that could inspire a manipulation of those facts. Trying to outsmart the CIA and the Pentagon has become such a national pastime that lawsuits against federal agencies under the Freedom of Information Act have begun to accumulate. All that has been shown so far is that these agencies were involved – often covertly – in many aspects of the UFO problem. I suspect that they are still involved. Discovering the secret of the UFO propulsion mechanism could be such a military breakthrough that any research project connected with it would enjoy the highest level of classification. But these UFO enthusiasts who are so anxious to expose the government have not reflected that they may be playing into the hands of a more sophisticated coverup of the real situation. Because of their eagerness to believe any indication that the authorities already possess the proof of UFO reality, many enthusiasts provide an ideal conduit for anyone wishing to spread the extraterrestrial gospel. The purpose of such an exercise need not be complex or strategically important. It could be something as mundane as a political diversion, or a test of the reliability of information channels under simulated crisis conditions, or a decoy for paramilitary operations. None of these rumors is likely to lead us any closer to a solution that can only be obtained by careful, intelligent, and perhaps tedious scientific research. The truth is that the UFOs may not be spacecraft at all. And the government may simply be hiding the fact that, in spite of the billions of dollars spent on air defense, it has no more clues to the nature of the phenomenon today than it did in the forties when it began its investigations.

It was nothing new to satirise clubs: pioneering Georgian cartoonist James Gillray had lodged in the St James’s Street rooms of his publisher and lover Hannah Humphrey, and whenever he needed divine inspiration he had but to look out of the window at the nearby clubs, frequently spoofing Boodle’s next door, as well as Brooks’s and White’s. Clubs as a target of protest became a growing phenomenon from the nineteenth century.